헤겔의 의식과 자의식

윤병태 연세대학교 인문과학연구소 1995 人文科學 Vol.73 No.-

Hegel´s system of philosophy is abut consciousness. The foundation of his theory of consciousness is transcendental philosophy. In his years at Jena (1801-1807), Hegel made his entire theory of consciousness complete, and with it he systematized natural philosophy, philosophy of spirit, and logic. The first important contribution to the philosophy of consciousness is perhaps his Differenz der Fichte´schen und Schelling´schen Systems der Philosophie (1810). In that work, Hegel studied the fundamental structure of German idealism, which had originated from Kant, succeeded by Reinhold, Fichte, and Schelling. Hegel´ work also amounts to the main framework of his won philosophy of consciousness. The next work is, "Glauben und Wissen oder die Reflexionsphilosophie der Subjektivita¨t, in der Vollsta´ndigkeit ihrer Formen, als Kantische, Jacobische, und Fichtesche Philosophie," first printed in Kritische Journal der Philosophie (1802). In both of the two works, Hegel discusses how the form, the content, and the activity of the consciousness become understanding and reason. Phenomenology of Spirit (1807) is not only the summing up of Hegel´s theory of consciousness but also its application. That work begins with the presupposition that consciousness and self-consciousness are in fact the existential form (Existenzformen) of the concept of spirit. The distinction between the theoretical consciousness and practical consciousness is useful only as the theoretical scheme. As a matter of fact, the union of the two is reduced into the identity of self-consciousness, and this becomes the foundation of the practical life. Based upon the above, I plan to concentrate my attention upon the following question in this project. First, how does Hegel extend his concept of consciousness, and how does he apply it to the construction of his philosophical system? Second, what constitutes consciousness in its form, and how is it related epistemically to representation? Third, what justifies the identity and difference of consciousness and self-consciousness, and what is Hegel´s argument for it? Fourth, what is the phenomenological nature of the relationship between consciousness and self-consciousness?

數學的 能力의 構成 要素

吳炳承 서울교육대학교 과학교육연구소 1975 科學과 數學敎育 論文集 Vol.1 No.-

The purpose of the curriculum of arithematic and the text books of arithematic revised in 1973 was the developing the mathematical abilities, therefore it seems very important to define the idear of mathematical abilities and to abstract the elements playing roles formulating such abilities. In the following the definitions of the idears of mathematical abilities are given where such definitions are based upon the meanings of general abilities and the elements. The formulation of such abilities are abstracted froi-n the point of view of the hypothesis: (1) mathematical abilities exist in the activities of mathematics and such abilities can be found in the activities of mathematics only. (2) mathematical abilities are formulated in the process of the activities of mathematics and they can be developed. Therefore the author of this paper believs that the study on the mathematical abilities must be pursued from the process of the activities of mathematics and the structure of mathematics. According to the above definitions the elements of the mathematical abilities are reduced by analyzing the mathematical activities of mathematicians. The fundamental elements formulating mathematical abilities are given in the following: (1) abilities realizing mathematical objects, (2) abilities formulating mathematical languages, (3) abilities understanding mathematical structures, (4) abilities of mathematical implications, (5) mathematical skills, (6) abilities of mathematical thinking.

미학에 대한 철학적 반성

윤병태 연세대학교 인문과학연구소 1997 人文科學 Vol.78 No.-

人間形成에서 본 韓國體育의 史的 考察

이병식 광주보건대학 1980 論文集 Vol.5 No.-

The history of human beings originated from education which was composed of immitation, memory, and repeat through physical activity. The education was activized to lead daily life. Ancient people took advantage of the physical activity to solve the problems of housing, food, and clothing as well as to defense their tribes collectively. When we devide our history into prosperous period and declining one, the period of active physical activity was the period of prosperity with sound national spirit and prog-eessive solidarity. The purpose of education is to make manly man or to build up one's character, but this purpose declined to 2nd or 3rd importance in today's education. In old days we could find our traditional spirit of Kokuryo and in Hwangrang Spirit in Silla. In both countries physical education was taken'a serious view. We are sorry that today's education is reduced to a tool of success in life, which was shown in state examination system in Lee Dynasty. Under the influence of Confucianism, Buddism, and Zen, reality escapism and contempt of militarism brought stagnation of physical education when we see cultural, educational, and spiritual facades of Lee Dynasty. Thereupon, weakness of defence power and consistant foreign aggression were brough about and embodyment of sound character faded day by day. In Hwarang Spirit Silla people thought the body and spirit was one and regarded it the best ideal to drill body and spirit together. Through the spirit the country could unify the peninsula and became a prosperous nation cultually. Under the influence of Confucianism, respect of scholarship and negligance of militarism spirit influenced various parts of Lee Dynasty society. According to the trend of militarism contempt, they layed stress on prestige and dignity and used to say, "Gentleman doesn't flounder even in the water." Physical exercise, which is sacred labor, could not be expected in the period. We should not forget that ancient Greek people thought a man of both wisdom and activity, who had literary and military accomplishments, was an ideal man. As we reviewed in our history, the period which emphasized balancd development of body and spirit eas prosperous and could keep peawce.

칸트의 '반성 개념'과 그 의미의 확장성

윤병태 연세대학교 인문과학연구소 1995 人文科學 Vol.74 No.-

Kant definiert 'Reflexion' fu¨r die U¨berlegung in Bezug auf Erkennhistheorie.In der 'Kritik der reinen Vernunft' warnt er vor der Amphibolie der Reflexionsbegriffe durch die Verwechslung des empirischen Verstandesgebrauchs mit dem transzendentalen.Dort schla¨gt er die innere Struktur dieser Begriffe genau zu betrachten, vor.Die Reflexion ist nicht etwas, welches mit den Gegensta¨nden selbst zu tun hat, um gerade von ihnen Begriffe zu bekommen, sondern ist der Zustand des Gemu¨ts, in welchem wir und zuerst dazu ausschicken, um die subjektiven Bedingungen ausfindig zu machen, unter denen wir zu Begriffen gelangen ko¨nnen. Diese Arbeit konzentriert sich erstens auf die Struktur der Reflexionsbestimmungen, die Kant insbesondere in der 'Kritik der reinen Vernunft' tiefsinnig bescha¨ftigt hat, und dann zwietens auf ihre kritische Rekonstruktion in der 'Wissenschaft der Logik' Hegels.

청년 헤겔과 욕구

윤병태 연세대학교 인문과학연구소 1994 人文科學 Vol.71 No.-

In dieser Arbeit geht es um eine Untersuchung des Hegelschen Terminus “Begierde” in seiner fu¨hen Zeit(17905∼1806). Helgels Begriff der Begierde, den er offensichtlich in seiner Jugendzeit von der Kantischen praktischen Philosophie her u¨bernommen hat, spielt eine entscheidende Rolle in seiner fru¨hen Jenaer Zeit, und zwar nicht nur fu¨r seine Realphilosophie, sondern auch fu¨r seinen spekulativen Grundgedanken. Bei Kant bedeutet Begierde “die Selbstbestimmung der Kraft eines Subjeks durch die Vorstellung von etwas Ku¨nftigem, als einer Wirkung derselben.” Die Begierde hat fu¨r ihn eine andere Quelle als die Moralita¨t bzw. als die Vernunft. Dagegen wird die bei Hegel als eine urspru¨ngliche Kraft der Ta¨tigkeit u¨berhaupt aufgefaßt, die fu¨r die Existentialita¨t und auch fu¨r die Sittlichkeit grundlegend ist. Freilich ist die Sittlichkeit bei Hegel nicht mehr die vernu¨nftige Moralita¨t wie bei Knat, sondern eine grundsa¨tzliche Form der gesellschaflichen Lebens. Diese Konzeption bleibt in der Entwicklung seines philosophiscen Denkens unvera¨nderlich.

『순수이성비판』의 근본이념과 선험적 종합판단 : 초판과 재판의 머리말을 중심으로

윤병태 연세대학교 인문과학연구소 1996 人文科學 Vol.75 No.-

Grundliegend fu¨r ein Verstehen der kritischen Transzendentalphilosophie Kant's ist zuna¨chst die Einsicht in die gegebene Problemsituation in seiner Zeit. Daru¨ber hat sich Kant in der Vorrede und in der Einleitung zu seiner "Kritik der reinen Vernunft". Die Allgemeinlage, der er gegenu¨bersteht, ist dort der alte Gegensatz zwischen Rationalismus und Empirizismus. Dieser Gegensatz entha¨lt grundsa¨tzlich den Widerstreit zwischen Dogmatismus und Skeptizismus sowie zwischen Bejahung und Verneinung der traditionellen Metahysik. Mit Bezug auf obige Problemsituation untersucht der Verfasser in diesem Vortrag erstens das Problem der grundliegenden Ideen der Trans­zendentalphilosophie, und dann zweitens den 'Traktat von ihrer Methode' in der Vorrede und in der Einleitung zu "Kritik der reinen Vernunft".

X/Ku-대역 광대역 주름형 혼 안테나 설계

곽병석(Byoeng-sug Kwak),최종성(Jong-sung Choi),방재훈(Jai-Hoon Bang),안병철(Bierng-Chearl Ahn) 대한전자공학회 2002 대한전자공학회 학술대회 Vol.2002 No.6

1부 특집: 헤겔과 종교 : 민족정신의 세 기둥으로서 종교와 에술과 학문

윤병태 ( Byoeng Tae Yoon ) 한국헤겔학회 2013 헤겔연구 Vol.0 No.34

헤겔의 철학 체계에서 세계사는 객관정신인 ‘국가’의 종결부에 자리 잡고 있다. 법철학에서 국가는 인륜의 최고 형태로서, 자유인격인 개인의 생존권을 보호하는 마지막 보루이다. 이 때문에 국가는 민족정신의 결집체이다. 그러나 국제관계에서 살아남기 위해서는 대내외적으로 강력한 결집력을 가지고 현명하게 대처해야 한다. 그렇게 한다고 해도 일정한 시공 속에 존재하는 유한한 국가 또는 민족이 영원히 지속할 수는 없다. 이 유한성은 민족의 생성소멸을 연출하며, 이 때문에 세계사는 국가와 민족의 심판자가 된다. 세계사를 주도하는 역사이성은 각 민족의 고유한 특성이 아니라 그 속에 들어있는 보편성을 간취하여 발전의 계기로 삼는다. 이 보편성의 세 가지 현존 방식이 바로 종교와 예술 그리고 학문이다. 이 셋은 민족정신의 기초이기도 하고 그 결실이기도 하며, 민족정신 자체의 표현과 통일의 방식이기도 하다. 이 글은 이 점을 입증하려는 시도로 작성된 것이다. Die Weltgeschichte nimmt, im Hegels philosophischen System, den abschlieBenden Platz in dem Staat als Objektiven Geist ein. In der Rechtsphilosophie ist die Nation die Vollendung von Sittlichkeit und zugleich die letzte Instanz zum Schutz von personlichen Uberlebensrechten. Somit ist der Staat die Konzentration von Volksgeist. Um in internationalen Beziehungen uberleben zu konnen muss ein Staat sowohl intern als auch extern eine starke Bindungskraft entwickeln und damit umgehen konnen. Dennoch kann keine Nation oder Volk im Rahmen der endlichen Zeit und Raum ewiglich existieren. Die Grundung und Auflosung von Volkern geschieht in dieser Endlichkeit und somit dient die Weltgeschichte als MaBstab fur Nationen und Volker. Die Leitung der Weltgeschichte durch Geschichtsvernunft ist keine einmalige Eigenschaft der einzelnen Volker, sondern ein allgemeines Merkmal zur Weiterentwicklung. Religion, Kunst und Wissenschaft sind die Existenzweise dieser Allgemeinheit. Diese drei Saulen sind die zugleich Grundelemente und Resultat des Volksgeistes und desselben weiteren Entwicklungsformen zur Prasentation und Einheit vom Volksgeist. In dieser Arbeit wird versucht, dies nachzuweisen.

칸트와 헤겔 : 헤겔에게서 민족, 국가와 세계사

윤병태 ( Byoeng Tae Yoon ) 한국헤겔학회 2011 헤겔연구 Vol.0 No.30

이 글은 헤겔의 역사철학에서 개인이 어떤 조건으로 국가와 민족을 구성하며 그것을 지속하는지, 그리고 민족정신과 국가는 어떤 관계에 있으며, 이것이 세계사로 편입되는 조건은 무엇인지를 밝히려고 기획된 것이다. 이의 규명을 위해 세부적으로 다음의 문제들에 주의를 집중하였다. 1. 인륜성 형성이 왜, 그리고 어떻게 이성의 자기전개 과정에 일치하는가? 또 이 일치에 어떤 계기들이 요구되는가? 2. 인륜성에 토대를 둔 민족문화가 어떻게 이성국가를 형성하는가? 3. 또 우연적, 필연적 환경과 습속과 감성에 토대를 둔 민족문화는 어떻게 이성국가를 형성하는가? 4. 국가가 쇠망하지 않고, 대·내외적으로 계속 생존하려면, 어떻게 국민을 교육시키고 시민을 도야해야 하는가? 5. 또 올바른 국민교육과 도야의 조건은 무엇인가? 끝으로 헤겔 역사철학의 중심테마 중 하나인 세계사 발전의 단계와 자유의 양(量)적 범주의 관계와 그 관계의 내면적 의미가 무엇인지 찾아보고자 한다. Diese Arbeit dient dazu, innerhalb der Geschichtsphilosophie Hegels zu erortern durch welche Bedingung eine Individuum ein Staat und Volk formt und halt, welche Beziehung zwischen Volksgeist und Nation herrscht, und welche Bedingung erfullt werden muss, damit diese in die Weltgeschichte aufgenommen werden kann. Folgende Probleme werden dementsprechend behandelt. 1. Warum und wie entspricht die Bildung der Sittlichkeit dem Entwicklungsprozess der Vernunft? Welche Motive werden fur dieses Entsprechen erfordert? 2. Wie formt eine auf Sittlichkeit basierende Volkskultur einen vernunftigen Staat? 3. Wie formt eine auf zufallige und notwendige Umwelt, Sitten und Gefuhlen basierende Volkskultur einen vernunftigen Staat? 4. Welche Natur der Erziehung und Bildung des Volkes ist erforderlich, um einen Selbstfortbestand eines Staat kontinuierlich innerlich-außerlich zu gewahrleisten? 5. Was sind die Bedinungen fur eine wahrhaftige Bildung und Erziehung? Zuletzt wird die Beziehung zwischen der Entwicklungsstufe der Weltgeschichte, eines der Hauptthemen in Hegels Geschichtsphilosophie, und die Quantitatskategorie der Freiheit verdeutlicht und die Bedeutung des inneren Sinns untersucht.